Job 13:1

13:1-12 With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the fear of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without Christ, are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the heart unhumbled before God, never meekly receives the reproofs of men.

Lo, mine eye hath seen all this,.... Or "all those things" (h) he had been discoursing of, concerning the wisdom and power of God, and his friends also; some of these he had seen instances of, he had been an eyewitness of them, and could give an ocular testimony to them; and others he had discerned with the eyes of his understanding, being opened and enlightened, and had a clear and distinct view of them, so that he had seen and knew as much of these things as any of them had.

Some (i) interpret it "all" other things, pertaining to the same subject; by what he had said, it might be concluded he knew more; this was but a sample or specimen of his knowledge, which, when observed, it might be perceived what an understanding he had in such divine things: the words are indeed absolute, "my eye hath seen all things" (k), which must not be taken in the largest and comprehensive sense of all things to be seen, heard, and understood; for though Job's knowledge was very great, yet it did not take so great a compass as this; many things in nature his eye had not seen, others in providence he could not discern, and but a small portion of God, of his nature, perfections, ways, and works, was known by him, as he himself confesses elsewhere, Job 26:14 ; this therefore must be limited and restrained to the subject matter in hand, and to what he and his friends had been treating of: mine ear hath heard; some things he had knowledge of by the report of others, from his forefathers, his ancestors, men of capacity and probity, that could be credited, and safely depended on, and even some things by revelation from God; for if Eliphaz his friend had an heavenly vision, and a divine revelation, which his ear received a little of, why may it not be thought that Job also was sometimes favoured with visions and revelations from God, whereby he became more intimately acquainted with divine and spiritual things?

1–2 . Looking back to his delineation of the Divine wisdom and might as they dominate among men and in the world (ch. Job 12:7-25 ), Job says that his knowledge of them is not inferior to that of the friends—a final answer to Zophar, ch. Job 11:6 ; cf. as to Job 13 : 2 Chronicles 12:3 .

Verses 1, 2. - The first two verses of ch. 13. are closely connected with ch. 12, forming the natural termination to the first section of Job's argument, that all results, whether good or evil, must be referred to God. Ver. 1 is little more than a repetition of Job 12:9 and ver. 2 of Job 12:3 . Verse 1. - Lo, mine eye hath seen all this, mine ear hath heard and understood it . All the particulars mentioned concerning God's government of the world in Job 12:6-25 are derived by Job from his own experience. His eye has seen them or his ear has heard them. He is not indebted to others for information on these simple points, which he regards as necessarily impressed by their experience on all grown men (see Job 12:9 ). Job 13:1

CHAPTER 13 Job 13:1-28. Job's Reply to Zophar Continued. 1. all this—as to the dealings of Providence (Job 12:3).Job’s friends not wiser than he: he would reason with God; but they were liars, and talked deceitfully for God, who would search and reprove them for accepting persons, Job 13:1-10. God’s excellency, and they as ashes and clay, Job 13:11,12. He is resolute, being in extreme misery, and having confidence in God, before whom he would speak, and God should save him; not so with a hypocrite, Job 13:13-16. He ordereth his cause to plead with God; only desireth a removal of God’s hand upon him, Job 13:17-22. His request to know his sins and God’s purpose, since God delighteth not in our misery, Job 13:23-28. All this which either you or I have discoursed concerning the infinite power and wisdom of God, I know, both by seeing it, i.e. by my own observation and experience, and by hearing it from my ancestors; so that I did not need your tedious and impertinent discourses concerning those matters.

1 Lo, mine eye hath seen all, Mine ear hath heard and marked it. 2 What ye know do I know also, I do not stand back behind you. Job has brought forward proof of what he has stated at the commencement of this speech (Job 12:3), that he is not inferior to them in the knowledge of God and divine things, and therefore he can now repeat as proved what he maintains. The plain כּל, which in other passages, with the force of הכּל, signifies omnes (Genesis 16:12; Isaiah 30:5; Jeremiah 44:12) and omnia (Job 42:2; Psalm 8:7; Isaiah 44:24), has the definite sense of haec omnia here. לה (v. 1b) is not after the Aramaic manner dat. pro acc. objecti: my ear has heard and comprehended it (id); but dat. commodi, or perhaps only dat. ethicus: and has made it intelligible to itself (sibi); בּין of the apprehension accompanying perception. He has a knowledge of the exalted and glorious majesty of God, acquired partly from his own observation and partly from the teachings of others. He also knows equal to (instar) their knowledge, i.e., he has a knowledge (ידע as the idea implied in it, e.g., like Psalm 82:5) which will bear comparison with theirs. But he will no longer contend with them.

I fay, haft thou entertain d Jefus Chrift for thy lawyer, to plead thy Caufe ? Viead my Caufr^ O Gsdj faid David, ?fal 3 5.1, and again. Lord, plead thsu'my caufe P/T 43. i. This therefore is the firft tiring that I would propound to thee ; Haftrhou with David entertained him for thy Lawyer, or with good Hes^ekiah cried owr, O Lord, I aw oppieffed, undertake for me, Ifa, 3S. I4.wha: fay'ft thou, Soul ?. Haft thou been with himjand pray'd him4:o plead thy Caufe, and cried viviq \ot\ t^i u^^- dcrtA\efor thee ? This I C2i\\ entertaining hifn tq be thy Advocate. And Ichufe to follow the Similitude, both becaufe the Scripture feenas t;o fmil < upon fuch a way of difcourie, and becaufe the Queftion doth naturally lead me to it. Wherefore I ask again, Haft thou been with him ^ Haft thot entermin'd him, or delirM him to f lead thy Caufe i Anf. I afifwer, Art (hou fenfible that thou bad an A^ion commenced againft thee in that higb Court of Juftice that is above? I fay, Arc thoti fenfible of this ? for the Defendants (and all God's People are Defendants) do not ufe to entertain their Lawyers, but from knowledge that an hdor on either is or may be commenced againft ^em be* &re the God of Heaven. If t;hou fayft yea, ther I ask,who cold thee that choa.ftand^ft accus'd foe TranfgreiTibn befbr:C the Judgment-feat of God ? I fay, who told thee fo ? Hath the Holy Ghoftg hath the World, or hath thy Confcience ? for nothing elfe, as I know of, can bring fuch tidings to thy SouL